The New Theology of the Synod

The new theology of the Synod, Inductive theology, has been amply condemned by pre-conciliar Popes, however, it greatly influenced Vatican II and at the recent Synod on Marriage and the Family, inductive theology reigned supreme. In a groundbreaking article, John Vennari, editor of Catholic Family News explains the pernicious nature of this heresy.

Vennari introduces his subject with a quote from Father Garrigou-Lagrange, The current crisis in the Church has “been not a crisis of faith, but of a very grave malady of the intellect.” He goes on to explain the malady as a new way of reverse theology referred to by the innovators as “inductive theology”, which they contrast with what they call the “deductive theology of Scholasticism”.

In the Deductive method, we start with an unchangeable dogma of the Catholic Church. We then look to a given situation, social phenomenon or historical development, and interpret the situation by means of the dogma. The dogma is fixed, it cannot change, and it is the permanent basis on which to derive any theological conclusion or pastoral solution. …you start with Catholic dogma, which cannot be altered in any way, and arrive at a sound conclusion based on dogma.

Quoting Father Jacques Dupuis, a proponent of the new theology,

“A mythological about-face took place with the progressive introduction of a reverse method which, in contradiction to the earlier ones, can be qualified as inductive. It is no longer a question of going from the principles to concrete application, but in the opposite direction, or taking as a point of departure the reality as experienced today with the problems it raises, to search for – in light of the revealed message and through theological reflection – a Christian solution to these problems.”

Vennari explains,

“Here’s what Dupuis is saying: In the Inductive method, we do not start with unchanging dogma, we cannot have “rigorism” as Jesuit Bergoglio reminds us at every opportunity. Rather, we start with the lived experience of those in the world around us.
Then, starting with this lived experience, we scan various Church documents and passages from Scripture to build a theology or new pastoral practices that takes these real-life experiences into account.
Dupuis used this Inductive method to build a new theology of interrelations dialogue and ecumenism.”

To make this perfectly clear, Vennari continues,

“At the beginning of his new book Christianity and the Religions: From Confrontation to Dialogue, Dupuis says, “With such an [Inductive] method, the problem is no longer coming down from principles to concrete applications, but rather – moving in the opposite direction – that of starting from reality as now experienced with the problem that it entails in order to seek a Christian solution to such problems in light of the revealed message and through theological reflection.” He goes on to speak of this new approach with regard to interreligious dialogue and concludes, “These are indeed questions – not abstract but quite concrete – that demand of the theology of religions a detailed response based on sincere reinterpretation of revealed data”[15]
Did you catch that?
We start with the reality of those around us, then look to Scripture and Church doctrine to effectively build a new practical (or “pastoral”) theology to deal with it “based on sincere reinterpretation of the revealed data.”
In this new system, Divine revelation must serve the historic circumstance, not the other way around.”

Lest you begin to wonder what all this dry theology has to do the Synod, John Vennari explains by a quote from Father Thomas Reese, a Jesuit writing in the National Catholic Reporter in October.

“In his article titled “How the Synod Process is Different under Pope Francis,” Father Reese lists four points on this topic, but delivers the payload in the second heading: “Inductive rather than Deductive”. He writes, “Past synods tended to start with Church teaching and talk about how it could be applied to the world. This follows the classical philosophical and theological method that the bishops learned in their seminaries.” In other words, the “Deductive” method.
Reese then quotes Archbishop Paul-Andre Durocher, president of the Canadian Conference of Catholic Bishops who says, “What’s happening within the synod is we’re seeing a more inductive way of reflecting, starting from the true situation of people and trying to figure out what’s going on here.” … Many contemporary theologians also reflect on the lived experience of Christians in the theological reflection. Rather than taking an ideal [i.e., immutable Catholic dogma] and imposing it on reality, one first reflects on reality.”[17]”

Mr. Vennari goes on to illustrate how this inductive approach serves those who are determined to push the homosexual agenda through until it utterly transforms the Church. Please check out the whole article and refer back to it as this year leading towards the finale of the Synod in October, 2015 approaches. I am convinced that the real agenda in the Church of Francis is to assert the homosexual agenda.

“Francis’ final speech called for a Church whose doors must remain wide on “to receive the needy, the repentant, and not only the just or those who think they are perfect,” …Francis further said the Church has a “year to mature,” to engage in deeper study concerning the ideas and proposals from this first Synod. The final relatio of October 19 will be the “guiding text” for the Ordinary Synod in October 2015.”

So you see that, once again Francis has taken the opportunity to slam the faithful Catholics who try to heed Christ’s call to be perfect, even as your Father is perfect. And in case you are optimistic that there are orthodox prelates who will defend us from this apostasy which has penetrated even to the very top of the Church, keep in mind that, “At the end of Francis’ closing speech, the prelates gave him a five-minute standing ovation.”

At least three times a week, I am confronted with good, sensible Catholics, who love their faith but insist on reading and watching the mainstream media. When I try to acquaint them with the truth about the revolution in the Church, they counter with something they found in the National Catholic Register, or EWTN or Catholic Answers, or whatever. I have tried to point out the harm that comes from the Novus Ordo mentality, the subtle corruption in mainstream media personalities but each time, I lose out to the placid sweetness of, “well, we cannot judge what is in their hearts”, “Who knows what the Holy Spirit may be accomplishing in them.”

Among the very best traditional Catholics today, there has been a simmering debate as to whether to speak out bravely against the corruption of the faith, or to keep silent, waging our spiritual battle in penance and prayer. I believe that both approaches are necessary. However, it becomes clear to me that speaking out publicly is best done by people like John Vennari, Michael Matt, Christopher Ferrara and the others who are so eloquent and knowledgeable. For people who are not so gifted, such as myself, the best course seems to me to limit speaking the truth to personal spaces like blogging, and in answering the questions that come our way.

To be able to answer questions effectively requires that we stay up to date and informed with daily reading. I rely on the writers above and on the Vatican experts such as Roberto de Mattei, Allesandro Gnocchi etc. This must be supplemented with returning to their sources, whenever they are cited. In particular, John Vennari and Chris Ferrara’s sources have helped me immensely to understand the faith, in order to defend it.

It is imperative that you keep yourself firmly united to the Immaculata, for she alone is our assurance of totally serving Jesus Christ, the only Truth. United to her, you will be able to withstand the unpleasantness of the rejection you will everywhere face as people ask you questions, then turn away from your answers. In these days, this is inevitable.

In short, we must speak the truth as clearly as possible, confronting the errors of modernism that appear constantly among our Catholic families and acquaintances. That we must do this with love and grace is obvious. But do not get in over your head. When it becomes clear that someone prefers EWTN or “The Vortex” or “Father Barron” or Pope Shea, let it go and pray for them. Return to the foot of the Cross, and there renew yourself for the next encounter. Don’t get so caught up in the battle that you lose sight of Who we serve and Where we are going.

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